CHALLENGING TRADITION: INSTALLATION and ENVIRONMENTAL ART: FOCUS (Yayoi Kusama and Christo and Jeanne-Claude)
ONLINE ASSIGNMENT: http://www.publicartfund .org/view/exhibitions/565 4_whitney_biennial_2004 _-_narcissus_garden
TITLE or DESIGNATION: Narcissus Garden
ARTIST: Yayoi Kusama
CULTURE or ART HISTORICAL PERIOD: Installation and Performance Art
DATE: 1966 C.E.
MEDIUM: mirror balls ONLINE ASSIGNMENT: http://www.nyc.gov/html/thegates/html/ qanda.html
ONLINE ASSIGNMENT: http://smarthistory.khanacademy.org/ch risto-and-jeanne-claudes-the-gates-1979- 2005.html
TITLE or DESIGNATION: The Gates in New York City’s Central Park
ARTIST: Christo and Jeanne-Claude
CULTURE or ART HISTORICAL PERIOD: Environmental Art
DATE: 1979-2005 C.E.
MEDIUM: site-specific mixed-media installation CHALLENGING TRADITION: INSTALLATION and ENVIRONMENTAL ART: SELECTED TEXT (Yayoi Kusama and Christo and Jeanne-Claude) YAYOI KUSAMA and CHRISTO and JEANNE-CLAUDE
Online Links:
Yayoi Kusama – Wikipedia
Essays on Yayoi Kusama
Christo and Jeanne Claude's The Gates - Christojeanneclaude.net
The Gates - Wikipedia From the beginning of her career Yayoi Kusama had carefully stage-managed her own image. After her arrival in New York she regularly arranged for professional photographs to be taken of her with her work. Numerous images exist documenting the artist at work in her studio. More significantly, from the late 1950s she frequently posed in her exhibitions, wearing outfits that matched or complemented her paintings and sculptures.
Soon after she began exploring the medium of collage in the early 1960s, Kusama started integrating photographs of herself at the center of her artistic universe, the key protagonist in a world populated by proliferating forms, endless nets and infinite polka dots. This strategy of self- depiction has remained an important part of the artist’s marketing approach. Yayoi Kusama. Narcissus Garden, Original installation and performance, 1966, mirror balls
Kusama’s promotional talent and flair were demonstrated in June 1966, when she staged a site-specific coup de theatre at the 33rd Venice Biennale. In the Giardini, the park housing the permanent national pavilions where the Biennale’s art exhibitions are staged, she created her Narcissus Garden, a sea of 1,500 polished, reflective plastic balls, each 200 millimeters in diameter. These mirror balls reflected the viewer, the surrounding environment and each other, creating the illusion of an infinitely multiplied reality. The artist stood in her installation wearing a gold kimono and red obi, handing out copies of a statement written by British art critic Herbert Read praising her “original talent”. In a series of iconic images she was also photographed in a red cat suit lying amidst the mirrored balls. Kusama offered the Narcissus Garden balls for sale at 1,200 lire or $2 a piece, luring passersby with a sign offering “Your narcissism for sale.” This gesture was partly a practical attempt to recoup some of the costs of manufacturing the work, but Kusama also meant the action as a protest against the commercialization of the art world. Biennale authorities were unimpressed, and summarily stopped the performance, objecting to “sell[ing] art like hot dogs or ice cream cones.” Yayoi Kusama with Infinity Mirror Room at Phalli's Field, Castellane Gallery, New York, 1965
For a Japanese artist in the late 1950s to journey to the US was not an unprecedented act, but it was unusual, and especially so for a young female artist from the provinces. Neither exile nor émigré, Yayoi Kusama’s adventure was nomadic, her residence in America punctuated by extended visits to Europe over the course of a decade. Her return in 1973 to Japan, where she has remained to this day, marks Kusama’s experience as fundamentally different to the majority of her contemporaries in Europe and America. Many of the great artists we associate with the flowering of American art gave their careers to the histories of their adopted homeland. The narrative of Kusama’s career is of necessity, therefore, one of ebb and flow between east and west, of dialogue, exchange and rupture. The artist was schooled in the traditional manner of Japanese Nihonga painting- itself a blend of east and west.
She then, as Midori Yamamura argues in her catalogue essay, rejected a tradition tainted by association with Nationalist rule- Nihonga realism was the preferred style of the wartime dictatorship- and began avidly to absorb the influence of “Western’” cubism and surrealism, through magazines and especially through her friendship with the Japanese surrealist poet and critic Takiguchi Shuzo, who also wrote about her work at the time. In just one decade, from 1958 to 1968, she moved from painting to sculpture and collage and on to installations, films, performances, and “happenings”, political actions and counter-cultural events; she extended her practice through published magazines and newspapers, design clothes and ran a boutique. She was not alone at the time in moving her forum from studio and gallery to street and newspaper, but even amongst those seeking a wider and more expansive modus operandi, few experimented over such a wide stage and only Andy Warhol comes close to Kusama in his expansive and totalizing practice, his disregard for distinctions between high and low art. In today’s more diversified cultural context, with the erasure of borders between private and public, commercial and independent, and the near universal access to technology, the selection of a particular medium, technique, and audience is, for artists, rarely a commitment for life; it is rather the result of strategic decision-making over time. For Kusama, who herself suffered from an obsessive-compulsive disorder and various other minor psychological conditions, art production was connected to living itself. The obsessive act of materializing through manual labor the fear she experienced in her hallucinations- a world overrun by polka dots and nets- enabled her to preserve her own psychological balance and maintain a relationship with the world. The dots and nets she wove everywhere were part of an attempt to establish a ‘distance’ between herself and the world by creating a “surface” between the two. Kusama uses the term “self-obliteration” to refer ironically to her efforts to stave off her own obliteration, and does so by stamping her mark on every moment of life, facing her fears of being engulfed by the world around her. The overflowing surfaces Kusama creates are a metaphor for overpopulation, contamination, and illness. At the heart of the concept of self-obliteration is the notion that reduction of everything to polka dots or atoms, accumulation and collage are methods by which we can reunite our two separated selves (our physical reality and our virtual reality). Although the results may be unstable, the aim of this reduction and accumulation is in fact a new kind of integration. Narcissus Garden in Central Park, New York Christo and Jeanne-Claude. Drawing and plans for The Gates, 1979-2005 CE, mixed- media installation in New York City The most visible site-specific artists in America were Christo Javacheff (b. 1935) and Jeanne-Claude de Guillebon (1935-2009), who embarked on vast projects (both rural and urban) that sometimes took many years of planning to realize. In 1958, Christo emigrated from Bulgaria to Paris, where he met Jeanne-Claude; they moved to New York together in 1964.
Their work was political and interventionist, frequently commenting on capitalism and consumer culture by wrapping and packaging buildings or large swatches of land in fabric: They “wrapped’” the Reichstag in Berlin and 1 million square feet of the Australian coastline, for instance. In each case the process of planning and battling bureaucracies was part of the art, frequently taking years to complete. By contrast, the wrapping itself usually took only a few weeks and the completed project was in place for even less time. Christo and Jeanne-Claude funded each new project from the sale of books, Christo’s original artworks (like drawings and collages), and other ephemera relating to the preceding projects.
In February 2005, Christo and Jeanne- Claude installed The Gates, Central Park, New York, a project that took 26 years to realize, during which time the artists battled their way through various New York bureaucracies, meeting many obstacles and making changes to the work along the way. They finally installed 7,503 saffron-colored nylon panels on “gates” along 23 miles of pathways in Central Park. The brightly colored flapping panels enlivened the frigid February landscape and were an enormous public success. The installation lasted for only 16 days. By contrast, the wrapping itself usually took only a few weeks and the completed project was in place for even less time. Christo and Jeanne-Claude funded each new project from the sale of books, Christo’s original artworks (like drawings and collages), and other ephemera relating to the preceding projects.
In February 2005, Christo and Jeanne- Claude installed The Gates, Central Park, New York, a project that took 26 years to realize, during which time the artists battled their way through various New York bureaucracies, meeting many obstacles and making changes to the work along the way. They finally installed 7,503 saffron-colored nylon panels on “gates” along 23 miles of pathways in Central Park. The brightly colored flapping panels enlivened the frigid February landscape and were an enormous public success. The installation lasted for only 16 days. As is often the case, the project initially met with vigorous local resistance. A 185- page report by the Parks Department rejected the idea. Eventually, however, New York’s Mayor Bloomberg supported the project, which became a reality in February 2005. Christo and Jeanne-Claude envisioned steel gates with rectangles of saffron fabric extending from the top of each gate to some 6 feet over the ground. The wind creates a variety of shapes and rhythms in the flowing fabric. There is also variety in the color- ranging from orange and saffron to yellow, depending on the light. The movement of the Gates is repeated in the visitors strolling through the walkways, whereas the skyscrapers surrounding the park create a backdrop of patterned, static vertical stone.
There is also a bodily corollary in all of the artists’ projects and objects. “Fabric is like a second skin; it is very related to human existence,” Christo says. “That fabric will move with the wind, the water, with the natural elements… The fabric is moving, like breathing… It’s so incredibly present.” Frederick Law Olmsted, the landscape architect who designed Central Park in the 19th century, described the artistry of his park as aspiring “not simply to give the people of the city an opportunity for getting fresh air and exercise … It is not simply to make a place of amusement or for the gratification of curiosity or for gaining knowledge. The main object and justification is simply to produce a certain influence on the minds of people and through this to make life in the city healthier and happier. The character of this influence is a poetic one and it is to be produced by means of scenes, through observation of which the mind may be more of less lifted out of moods, and habits into which it is, under the ordinary conditions of life in the city, likely to fail.”
It should also be noted that the inspiration for the title of Christo and Jeanne-Claude’s works for Central Park comes from Olmsted. The continuous stone wall enclosing the entire park periodically opens to create entrances to the green space from the surrounding city; Olmsted called these openings “gates”. “The Gates in Central Park is bound to bring … the idea that we live in an increasingly constructed landscape, in every realm of our lives. In television, films, even in the national parks, our experience “nature” is so carefully managed and yet the management is kept out of sight. The media interpret nature to us as we become more and more accustomed to accept a blurring of the boundary between nature and culture, between “manufactured” news and real events. If you look at a map of Manhattan, Central Park is a perfect rectangle cut out of a solid grid of streets and buildings.
The shape of the individual gates that Christo and Jeanne-Claude have designed for the park consciously alludes to that man-made rectangle on the map and the forms of the surrounding buildings.
The fabric hanging from the horizontal poles will catch the light, pick up the memory of the colors of the fall leaves, move organically in the wind – in all providing a rich evocation of nature.
But the form of the individual gates is also a metaphor for encapsulating unpredictable nature inside the controlled framework of the part. While some works commemorate great events, others are great events. This was certainly the case for The Gates, which took the couple twenty-six years, $21 million and four successive mayors to realize. When pressed to explain the symbolic significance of the ambitious work, the artists insisted it was never intended to represent or commemorate anything in particular, but to be merely a source of beauty and joy- a gift to the city, an occasion for celebration in and of itself. Some visitors refused to accept that the project had no hidden meaning and attempted to decipher anything that could be interpreted as code. Perhaps, some speculated, the nearly one hundred thousand square meters of saffron fabric was a clue. Was the billowing bright color intended to echo the robes of Buddhist monks, who dye their garments in tumeric and jackfruit? Others saw in the door frames a resemblance with the vermilion torii gates that lead to Shinto shrines in Japan, reinforcing the suspicion that the project was secretly laced with Eastern significance. But for most, the quiet philosophy of the humble gate was sufficient to pass through again and again against a white-out of snow, leaving and re- entering one’s life every few strides. Never the destination itself, a gate stands between here and there, now and then.
Once erected on the perimeters of ancient cities, gates have a way of surviving, however ruinously, even when the structures and civilizations to which they were designed to offer entrance or enforce expulsion have long since dissolved and blown away. Though Christo and Jeanne-Claude’s gates only existed for sixteen days, for those who reveled in their fleeting existence, the posterns implanted themselves onto the blueprints of their mind, demarcating the invisible passageways we forever take into and out of ourselves. CHALLENGING TRADITION: INSTALLATION and ENVIRONMENTAL ART: ACTIVITIES and REVIEW (Yayoi Kusama and Christo and Jeanne-Claude) STUDENT PRESENTATION #1:
After completing your research on Narcissus Garden by Yayoi Kusama, devise a question to present to and answer for the class. Create a five-point rubric in which a ten-minute response might be formally assessed. STUDENT PRESENTATION #2:
After completing your research on The Gates by Christo and Jeanne-Claude, devise a question to present to and answer for the class. Create a five-point rubric in which a ten-minute response might be formally assessed. VIDEO: BBC Newsnight Yayoi Kusama Interview VIDEO: Yayoi Kusama Documentary by the Tate